English
Question: 'What is the fruit of precepts?' Answer: 'Defiled meditative precepts and undefiled meditative precepts, those belonging to the desire realm, form realm, and formless realm, relying on these realms, that is the corresponding fruit, it should be known. Undefiled precepts, because of being apart from afflictions, have two kinds of fruits. All Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, Great Bodhisattvas) uphold precepts for the sake of attaining Sarvajña (Sarvajña, all-knowing wisdom), thereby obtaining the fruit of Buddha-bodhi (Buddha-bodhi, Buddha's enlightenment), and being apart from the excellent fruits brought about by the ten wholesome karmic paths such as abstaining from killing. The Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) has extensively explained these in many Sūtras (Sūtra, discourses). It should be understood in all those Sūtras. For example, in the Sāgara-nāga-rāja-paripṛcchā Sūtra (Sāgara-nāga-rāja-paripṛcchā Sūtra, The Sutra of the Questions of the Dragon King Sāgara), the Tathāgata said: 'Dragon King! Good men and good women who abstain from killing can obtain ten kinds of cooling dharmas that are apart from the heat of afflictions. What are the ten? First, giving fearlessness to all sentient beings; second, abiding in great loving-kindness; third, cutting off the faults and habitual tendencies of all afflictions; fourth, obtaining the fruit of being free from illness; fifth, planting the seeds of longevity; sixth, being constantly protected by non-human beings; seventh, sleeping and waking in peace; eighth, not seeing bad dreams and being free from resentment; ninth, not fearing all external paths; tenth, being reborn in the heavens. These are called the ten kinds of cooling dharmas that are apart from the heat of afflictions. Dragon King! If the roots of goodness from not killing are dedicated to anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment), then when that person attains Bodhi, their mind will be at ease, therefore their lifespan will be immeasurable.' Even in the path of right view, it should be extensively explained, it should be understood in all Sūtras.' Maitreya Bodhisattva's Questions Sutra Treatise, Volume 5 Taisho Tripitaka Volume 26, No. 1525, Maitreya Bodhisattva's Questions Sutra Treatise Maitreya Bodhisattva's Questions Sutra Treatise, Volume 6 Translated by Bodhiruci of Tianzhu (India) of the Later Wei Dynasty Those who accomplish the mind of generosity. Question: 'For what reason is it said that after upholding precepts, the accomplishment of the mind of generosity is discussed next?' Answer: 'Because of seeing the power of benefiting others. What does this mean? Because Bodhisattvas uphold precepts, and by relying on upholding precepts, they can be reborn in good realms. Even if they accomplish the mind of generosity, they do not have sufficient means of livelihood. If so, they do not...' --------------------------------------------------------------------------------
Chinese
能作他利益，又复不能成就诸余一切功德。何以故？为他利益摄取世间，而彼菩萨利益他时离舍财物，不能成就。以是义故，依他利益说持戒后，次说成就舍心。 “又复有义，持戒、舍心迭共相依互为利益，以彼持戒能益舍心，舍心亦能利益持戒。以是义故，次持戒后说成就舍心。 “又离持戒故生恶道中，舍心不能受于果报，如相应果则不能得具足现前；而持戒人生善道中，舍心则能受于果报，如相应果具足现前。以是义故，持戒于舍能作利益，舍心亦能利益持戒，以持戒人生善道处，无资生故，则为贫穷苦恼所逼。虽生善道即名恶道，成就舍心生善道处，于作自利及他利因，是故施能利益持戒。 “又以修行次第义故。此明何义？菩萨为欲利益众生修行义故，如是次第欲自取勘等口言功德先住持戒，次后依于不损害心起大慈悲心，为他作利益法施资生施，如彼众生可化摄取。 “又施等法能庄严戒故。此明何义？菩萨摩诃萨以施等法庄严持戒故，能成就种种胜果，如如来《娑伽罗龙王所问经》中说：‘龙王！菩萨摩诃萨离杀生故，能起布施，则得成就大富资生不可破坏得长寿命，行菩萨行过诸世间所恼恶事，如是等。龙王！十善业道亦复如是，布施庄严十善业道，成就大利益；持戒庄 现代汉语译本 ‘如果能够为他人带来利益，却又不能成就其他一切功德。’为什么呢？因为为了他人的利益而摄取世间之物，而那位菩萨在利益他人时，却吝惜财物，不能成就布施。因为这个缘故，在依于利益他人而说持戒之后，接着说成就舍心（dana, 布施，慷慨）。 ‘还有一种解释，持戒（śīla, 戒律）和舍心相互依存，互相带来利益，因为持戒能够增益舍心，舍心也能够利益持戒。’因为这个缘故，在持戒之后，接着说成就舍心。 ‘又因为离开了持戒，就会生于恶道之中，舍心就不能接受果报，相应的果报就不能完全显现；而持戒之人，生于善道之中，舍心就能接受果报，相应的果报就能完全显现。’因为这个缘故，持戒对于布施能够带来利益，布施也能利益持戒，因为持戒之人，生于善道之处，如果没有生活所需，就会被贫穷困苦所逼迫。虽然生于善道，也如同恶道一般，成就舍心，生于善道之处，对于作自利和他利之因，所以布施能够利益持戒。 ‘又因为修行的次第缘故。’这说明什么意义呢？菩萨为了利益众生而修行，因为这个缘故，按照这样的次第，想要自己获得如实不虚的口语功德，先安住于持戒，然后依于不损害之心，生起大慈悲心，为他人作利益，法施和资生施，这样众生就可以被教化和摄取。 ‘又布施等法能够庄严戒律的缘故。’这说明什么意义呢？菩萨摩诃萨以布施等法庄严持戒，因此能够成就种种殊胜的果报，如如来在《娑伽罗龙王所问经》（Sāgara-nāga-rāja-paripṛcchā-sūtra）中所说：‘龙王！菩萨摩诃萨因为远离杀生，能够发起布施，就能成就大富资生，不可破坏，得到长寿命，行菩萨行，超越世间所恼害的恶事，像这样等等。龙王！十善业道（daśa-kuśala-karmapatha）也是这样，布施庄严十善业道，成就大利益；持戒庄’
English
English version ‘If one can benefit others, yet cannot accomplish all other merits.’ Why is that? Because in benefiting others, one takes from the world, and that Bodhisattva, when benefiting others, is attached to possessions and cannot accomplish giving (dana). For this reason, after speaking of upholding precepts (śīla) based on benefiting others, the text then speaks of accomplishing generosity. ‘Furthermore, there is another meaning: upholding precepts and generosity are mutually dependent, benefiting each other, because upholding precepts can enhance generosity, and generosity can also benefit upholding precepts.’ For this reason, after upholding precepts, the text then speaks of accomplishing generosity. ‘Moreover, because of abandoning precepts, one is born in evil realms, and generosity cannot receive its karmic reward; the corresponding result cannot fully manifest. But one who upholds precepts is born in good realms, and generosity can receive its karmic reward; the corresponding result fully manifests.’ For this reason, upholding precepts can benefit generosity, and generosity can also benefit upholding precepts, because one who upholds precepts is born in a good realm, but without the necessities of life, they will be oppressed by poverty and suffering. Although born in a good realm, it is like an evil realm. Accomplishing generosity, being born in a good realm, is the cause of benefiting oneself and others, therefore, giving can benefit upholding precepts. ‘Furthermore, because of the order of practice.’ What does this meaning explain? The Bodhisattva practices for the sake of benefiting sentient beings, and for this reason, in this order, wanting to obtain truthful speech merits, one first dwells in upholding precepts, and then, based on a non-harming mind, generates great compassion, benefiting others through Dharma giving and material giving, so that sentient beings can be transformed and gathered. ‘Furthermore, giving and other practices can adorn precepts.’ What does this meaning explain? The Bodhisattva Mahasattva adorns upholding precepts with giving and other practices, and therefore can accomplish various supreme results, as the Tathagata said in the Sāgara-nāga-rāja-paripṛcchā-sūtra (Sāgara Dragon King Questioning Sutra): ‘Dragon King! Because the Bodhisattva Mahasattva refrains from killing, they can initiate giving, and thus accomplish great wealth and resources, be indestructible, obtain long life, practice the Bodhisattva path, and transcend the evil deeds that trouble the world, and so on. Dragon King! The ten virtuous paths of action (daśa-kuśala-karmapatha) are also like this; giving adorns the ten virtuous paths of action, accomplishing great benefits; upholding precepts adorns’ --------------------------------------------------------------------------------
Chinese
严十善业道，成就一切佛法愿；忍辱庄严十善业道，成就三十二相八十种好佛妙音声；精进庄严十善业道，成就佛法降伏一切诸魔怨敌；思惟庄严十善业道，成就闻慧思慧修慧坚固清净；般若庄严十善业道，成就离诸邪见；慈心庄严十善业道，成就不害一切众生心；悲心庄严十善业道，成就不舍一切众生心；喜心庄严十善业道，成就修行佛法不怯弱心；舍心庄严十善业道，成就远离爱心憎心，四摄庄严十善业道，成就教化一切众生心。’” 问曰：“舍义云何？” 答曰：“对治贪着五阴及以资生，起慈悲心为摄受彼利益他行，不着因果等法，住持修行名为舍义。” 问曰：“应说舍成就义。云何菩萨舍成就？” 答曰：“菩萨远离自取乐行，名舍成就。此义云何？又外道人求自取乐行于布施，彼外道人为自身舍，虽广行施而爱境界心之所缠故，果报微薄。又声闻、辟支佛人虽不求世间乐果报事，而心毕竟取于涅槃。舍利众生但取涅槃乐，是故施等业道功德，虽少为他而毕竟自为，毕竟专念成就自身利益果报。又菩萨摩诃萨出过一切世间，大士为利益他发起坚固大力之心，起大悲柔软所施最胜毕竟成就。 “又成就舍者，有六种因。何等为六？一者、舍自身乐；二者、观无众生；三者 现代汉语译本 以严谨的十善业道（Dasa-kusala-kammapatha，佛教伦理的十项善行）来成就一切佛法愿望；以忍辱来庄严十善业道，成就佛的三十二相（Dvātriṃśadvara-lakṣaṇa，佛陀的三十二种殊胜相貌）和八十种好（Aśītyanuvyañjana，佛陀的八十种随形好），以及佛的微妙音声；以精进来庄严十善业道，成就佛法，降伏一切诸魔怨敌；以思惟来庄严十善业道，成就闻慧（Suta-maya-prajna，听闻佛法所得的智慧）、思慧（Cinta-maya-prajna，通过思考佛法所得的智慧）和修慧（Bhavana-maya-prajna，通过修行佛法所得的智慧），使其坚固清净；以般若（Prajna，智慧）来庄严十善业道，成就远离一切邪见；以慈心来庄严十善业道，成就对一切众生不起害心；以悲心来庄严十善业道，成就永不舍弃一切众生的心；以喜心来庄严十善业道，成就修行佛法不怯弱的心；以舍心来庄严十善业道，成就远离爱心和憎心；以四摄法（Catuḥ-saṃgrahavastu，菩萨用以摄受众生的四种方法，即布施、爱语、利行、同事）来庄严十善业道，成就教化一切众生的心。' 问：‘舍的意义是什么？’ 答：‘对治贪着五阴（Pañca-skandha，构成个体存在的五种要素，即色、受、想、行、识）以及资生物品，生起慈悲心来摄受他们，利益他人，不执着于因果等法，安住并修行，这叫做舍的意义。’ 问：‘应该说说舍的成就意义。菩萨的舍如何成就？’ 答：‘菩萨远离为自己取乐的行为，叫做舍的成就。这是什么意思呢？外道之人为了自己取乐而行布施，这些外道之人为了自身而舍，虽然广泛地行布施，但被贪爱境界的心所缠缚，所以果报微薄。声闻（Śrāvaka，听闻佛陀教法而修行的弟子）、辟支佛（Pratyekabuddha，无师自悟的修行者）之人虽然不求世间的快乐果报，但他们的心毕竟是趋向于涅槃（Nirvana，解脱）的。舍弃众生，只求涅槃之乐，因此布施等业道的功德，虽然少量地为了他人，但毕竟是为了自己，毕竟是专念成就自身的利益果报。菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）超越一切世间，大士为了利益他人而发起坚固的大力之心，以大悲柔软之心所作的布施是最殊胜的，毕竟能够成就。 ‘又成就舍的人，有六种原因。是哪六种呢？一者、舍弃自身之乐；二者、观一切法无众生；三者、……’
English
English version Accomplishing all Buddha Dharma wishes by strictly adhering to the Ten Wholesome Paths of Action (Dasa-kusala-kammapatha); adorning the Ten Wholesome Paths of Action with patience, achieving the thirty-two major marks (Dvātriṃśadvara-lakṣaṇa) and eighty minor characteristics (Aśītyanuvyañjana) of a Buddha, as well as the Buddha's exquisite voice; adorning the Ten Wholesome Paths of Action with diligence, achieving the Buddha Dharma, subduing all demons and enemies; adorning the Ten Wholesome Paths of Action with contemplation, achieving the wisdom of hearing (Suta-maya-prajna), the wisdom of thinking (Cinta-maya-prajna), and the wisdom of cultivation (Bhavana-maya-prajna), making them firm and pure; adorning the Ten Wholesome Paths of Action with wisdom (Prajna), achieving freedom from all wrong views; adorning the Ten Wholesome Paths of Action with loving-kindness, achieving a mind that does not harm all sentient beings; adorning the Ten Wholesome Paths of Action with compassion, achieving a mind that never abandons all sentient beings; adorning the Ten Wholesome Paths of Action with joy, achieving a mind that is not timid in practicing the Buddha Dharma; adorning the Ten Wholesome Paths of Action with equanimity, achieving freedom from love and hatred; adorning the Ten Wholesome Paths of Action with the Four Means of Attraction (Catuḥ-saṃgrahavastu), achieving the mind to teach and transform all sentient beings.' Question: 'What is the meaning of giving?' Answer: 'Counteracting attachment to the five aggregates (Pañca-skandha) and possessions, generating loving-kindness and compassion to embrace them, benefiting others, not clinging to the law of cause and effect, abiding and practicing, this is called the meaning of giving.' Question: 'One should speak of the meaning of the accomplishment of giving. How is the giving of a Bodhisattva accomplished?' Answer: 'A Bodhisattva's renunciation of actions that seek personal pleasure is called the accomplishment of giving. What does this mean? Outsiders seek personal pleasure through giving. These outsiders give for themselves. Although they give extensively, they are entangled by minds attached to objects of desire, so the karmic reward is meager. Although Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) do not seek worldly happiness as a karmic result, their minds ultimately seek Nirvana (Nirvana). Abandoning sentient beings and only seeking the bliss of Nirvana, therefore, the merit of giving and other virtuous paths, although slightly for others, is ultimately for oneself, ultimately focused on achieving the karmic reward of personal benefit. A Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) transcends all worlds. The great being initiates a firm and powerful mind to benefit others. The giving done with great compassion and gentleness is the most supreme and ultimately accomplished.' 'Furthermore, there are six causes for the accomplishment of giving. What are the six? First, renouncing personal pleasure; second, observing that all dharmas are without sentient beings; third, ...' --------------------------------------------------------------------------------